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Full text of "The word that clamors : Jesuit poetry that reflects the Spiritual exercises"

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http://archive.org/details/wordthatclamorsj303torr 




THE SPIRITUALITY OF JESUITS 






The Word That Clamors 

Jesuit Poetry That Reflects the Spiritual Exercises 



James Torrens, SJ. 



30/3 MAY 1998 



THE SEMINAR ON JESUIT SPIRITUALITY 

A group of Jesuits appointed from their provinces in the United States. 

The Seminar studies topics pertaining to the spiritual doctrine and 
practice of Jesuits, especially American Jesuits, and communicates the results to 
the members of the provinces. This is done in the spirit of Vatican IPs recom- 
mendation that religious institutes recapture the original inspiration of their 
founders and adapt it to the circumstances of modern times. The Seminar wel- 
comes reactions or comments in regard to the material that it publishes. 

The Seminar focuses its direct attention on the life and work of the 
Jesuits of the United States. The issues treated may be common also to Jesuits 
of other regions, to other priests, religious, and laity, to both men and women. 
Hence, the studies, while meant especially for American Jesuits, are not exclu- 
sively for them. Others who may find them helpful are cordially welcome to 
read them. 

CURRENT MEMBERS OF THE SEMINAR 

Richard J. Clifford, S.J., teaches Old Testament at Weston Jesuit School of 
Theology in Cambridge, Mass. (1997). 

Gerald M. Fagin, S.J., teaches theology in the Institute for Ministry at Loyola 
University, New Orleans, La. (1997). 

Gerald P. Fogarty, S.J., teaches history in the department of religious studies at 
the University of Virginia, Charlottesville, Va. (1995). 

John P. Langan, S.J., as holder of the Kennedy Chair of Christian Ethics, teach- 
es philosophy at Georgetown University, Washington, D.C. ,(1996). 

Edward T. Oakes, S.J., teaches theology at Regis University, Denver, Col. 
(1997). 

John W Padberg, S.J., is chairman of the Seminar, editor of STUDIES, and direc- 
tor and editor at the Institute of Jesuit Sources (1986). 

Clement J. Petrik, S.J., is assistant to the provincial of the Maryland Province 
for pastoral ministries (1995). 

Carl F. Starkloff, S.J., teaches theology at Regis College, Toronto, Canada 
(1995). 

Timothy E. Toohig, S.J., a high-energy physicist, is presently on sabbatical at 
Boston College (1997). 

James S. Torrens, S.J., is an associate editor of America in New York (1996). 

The opinions expressed in STUDIES are those of the individual authors thereof. Parenthe- 
ses designate year of entry as a Seminar member. 

Copyright © 1998 and published by the Seminar on Jesuit Spirituality 
3700 West Pine Blvd., St. Louis, MO 63108 
(Tel. 314-977-7257; Fax 314-977-7263) 



The Word That Clamors 

Jesuit Poetry That Reflects 
the Spiritual Exercises 



James Torrens, S.J. 



STUDIES IN THE SPIRITUALITY OF JESUITS 

30/3 MAY 1998 



For your information . . . 

You never know what the mail will bring! That is perhaps even more the case 
when one is the editor of a journal such as STUDIES IN THE SPIRITUALITY OF JESUITS. 
As examples of the more unusual, consider the following three missives from recent 
weeks. The first is a serious advertisement for a book that uses eight biblical texts 
and midrash to retell stories of several women in the Bible. The idea and the subtitle 
of the book, Biblical Women, Irreverent Laughter , and Righteous Rage, are arresting; 
but what surely attracts the most attention is the title itself, Spiritual Lemons. In the 
second example, a person at a state correctional facility writes to offer to become "an 
asset to the Jesuit/Catholic faith by being a spy/decoy/undercover worker to further 
the cause of same , to use the means ... to fact-gather on religious, political, etc. 
dissidents and so-forth, and report via various subversive means." The writer also 
offers to give speeches in Catholic churches and other institutions "about how the 
Virgin Mary via her faithful, obedient servants 'on the streets' helped me to receive 
my freedom." The third piece of mail, several printed pages, brought the news that 
besides being "the mother of God and the mother of Christ," the Blessed Virgin 
Mary is also the "Spouse of Christ" and the "Spouse of the Holy Ghost" and the 
latter "conforms also to the natural law." 

On a completely different note, I have regularly called attention in these com- 
ments to various Jesuit anniversaries. This year, 1998, and this month of May bring 
such an anniversary, one especially important for the Missouri Province of the Soci- 
ety of Jesus and through it for the American Assistancy. On May 31, 1823, one hun- 
dred and seventy-five years ago, what became the Missouri Province came into exis- 
tence when seven Belgian novices, two priests, and three brothers stepped ashore at 
St. Louis on the Mission Bank of the Mississippi River. They had started their jour- 
ney on April 11, walked the "National Pike," the old Cumberland Road from Mary- 
land to the Ohio River at Wheeling, traveled down the Ohio by flatboat to Shawnee- 
town in Illinois, and then tramped across southern Illinois, covering an average of 
twenty-five miles a day, until they reached St. Louis. From there began what came to 
be a province that at one time stretched from the Gulf of Mexico to the Canadian 
border and from the Appalachian Mountains to beyond the Rockies. At one time the 
province included territory that is now part of seven of the ten United States prov- 
inces. From the original Missouri Province, in the course of successive divisions 
through the years came the Chicago, the Wisconsin, and the Detroit Provinces. To- 
day those four provinces have a membership of 1,171 Jesuits, almost one third of all 
the United States Jesuits, with nine colleges and universities, ten retreat houses and 
spiritual centers, twenty-two parishes, eighteen high schools or middle schools, sev- 
eral domestic missions, and formal province institutional commitments in many 
other lands, not to mention numerous other corporate and individual apostolic 
works. Ad multos annos! 

Another anniversary, this one international. Exactly four hundred and fifty years 
ago this year, the Society of Jesus began its apostolic work in Africa. Simao Rodri- 
gues, one of the first companions and at the time provincial of Portugal, sent four 
Portuguese Jesuits to what was then called the Kingdom of Kongo. They landed in 
Africa on March 18, 1548. Among their earliest works were the first catechisms in 
the indigenous languages and, within a generation, a college at Luanda, today the 



in 



capital of Angola. Father General has written a letter to the members of the Portu- 
guese Province and the African Assistancy to commemorate the occasion. 

Just a year ago, in the May 1997 issue of STUDIES I had mentioned the Review of 
Ignatian Spirituality, edited from Rome by Joseph Tetlow, S.J., as "an international 
forum on the spirituality rooted in the Spiritual Exercises." The most recent issue has 
a special article that fully lives up to that concern for the Exercises and to the inter- 
nationality of the enterprise as well. Its rather commonplace title, "Notes for the 
One Giving Exercises," conceals a very informative and perceptive series of findings 
on four central questions about the Exercises that a panel of experienced directors 
and consultants from around the world arrived at during their meeting in Rome last 
February. The four questions read as follows: "Whom are we inviting to make Exer- 
cises? What are we offering them? What do we expect to happen? What actually 
happens?" The participants came from Brazil, Germany, Canada, the United States, 
Poland, the Philippines, Italy, India, and the Congo. You may be surprised at and 
you will surely be enlightened by this brief, eleven-page article. The Review can be 
reached at the Secretariat for Ignatian Spirituality / CP 6139/ 00195 Rome Prati/ 
Italy. The telephone number is 39-6-689-77-384 and the fax 39-6-687-92-83. (No, I 
have not omitted a last digit on the fax number; it is just one of the idiosyncrasies of 
the Italian telephone system.) 

Also last year, in an earlier STUDIES I had referred to a particular book as one 
that "every once in a while . . . comes along that opens up a whole new line of 
thought and interpretation." Here is another such book, Landmarking: City, Church 
and Jesuit Urban Strategy by Thomas M. Lucas, S.J. (xvi + 245 pp.; Chicago: Loyola 
Press, 1997; $34.95). The November 1997 issue of National Jesuit News has already 
published an excellent review of the book by Edward W. Schmidt, S.J. The book 
gives the first extended, carefully researched study of St. Ignatius's urban vision for 
the Society of Jesus, doing so with insight, imagination, and the ability to success- 
fully tell both an overall story and many illustrative particular stories. To give but 
one example of research, who would ever have thought that about one thousand of 
Ignatius's almost seven thousand letters dealt with real estate in one form or another? 
And what forms they were! And what a difference this can make to our portrait of 
Ignatius and our understanding of what Jesuit apostolates really have been and per- 
haps ought to be for the future. To the pleasure of a good read add the pleasure of 
handling a book beautifully designed and handsomely published. 

As happens every year at the end of the May-June meeting of the Seminar on 
Jesuit Spirituality, several members will finish their three-year term of office and 
several will be waiting to take their places in September. My thanks and, I am sure, 
those of the readers of STUDIES go to Gerald Fogarty and Clement Petrik, both of 
the Maryland Province, and Carl Starkloff of the Missouri Province. Our new mem- 
bers-to-be are Philip Chmielewski (CHG), Richard Hauser (WIS), and Thomas Lucas 
(CFN). I shall tell you more about them in the September 1998 issue of STUDIES. 



John W. Padberg, SJ. 
Editor 



CONTENTS 

IN MEMORIAM: Edward Malatesta (1932-98) i 

The Question [La pregunta] (Osvaldo Pol), i 

Introduction 1 

A Lone Cypress Suffices [Un Seul Cypres suffit] (Jean Mambrino), 2 

First Week 4 

Spiritual Exercises, Definition: Preliminaries, First Annotation 4 

Element (Peter Steele), 4 

The Brink (Vernon Ruland), 5 
Generosity: Preliminaries, Fifth Annotation 6 

The Possibles (Edward Ingebretsen), 6 
Ups and Downs of the Spirit: Preliminaries, Sixth Annotation 

The Cat Starts Scratching (William Rewak), 7 
Prayer, Essentially: Preliminaries, Modalities of Prayer 8 

Psyche at Prayer (George McCauley), 8 

A Kind of Air (Edward Ingebretsen), 9 
To the Creator Glory:' Principle and Foundation 10 

Psalm 23 (Francis P. Sullivan), 10 

Psalm (Francis P. Sullivan), 10 

Exaltavit humiles (Daniel Berrigan), 11 

Morning Rises [Le Matin monte] (Jean Mambrino), 11 

The Gift [Le Don] Qean Mambrino), 12 
Death Speaks to Life: Principle and Foundation 14 

Reconnaissance (Vernon Ruland), 14 

Now or Never (Vernon Ruland), 15 

Lean Essentials (Vernon Ruland), 15 
The Sin of the World: First Week, First Exercise 16 

Roadrunner (William Rewak), 16 

Holy Week, 1965 (Daniel Berrigan), 17 
Colloquy: First Week, First Exercise 18 

Ecce homo [Zie de mens] (Paul Begheyn), 18 
One's Own Sin: First Week, Second Day 20 



v 



vi * Contents 

Priest Remembers Heroin (Eric Zuckerman), 20 
Talisman (Daniel Berrigan), 21 
Closing Prayer: First Week, Second Exercise 22 

"Show Me Your Face, O God" (Daniel Berrigan), 22 

Second Week 23 

The Call of the King: Second Week, Start 23 

The Word Clamors [from "Clamor de la palabra"] 
(Emilio del Rio), 23 
The Incarnation: Second Week, First Contemplation 24 

Nacimiento (Osvaldo Pol), 24 

Salvation History (Michael F. Suarez), 25 

Fiat (Michael F. Suarez), 25 

Knowledge (Daniel Berrigan), 26 
The Nativity: Second Week, Second Day 27 

Mother and Child (James Torrens), 27 

Shepherds to Shepherd (James Torrens), 27 

Young Joseph's Arms (James Torrens), 28 
Two Standards: Second Week, Fourth Day 29 

Two Standards (Francis J. Smith), 29 

The Lie [La mentira] (Osvaldo Pol), 29 

A Meditation on Standards (Luke), 30 
Call of the Apostles: Second Week, Seventh Day 32 

Dom Lawton (Eric Zuckerman), 32 

C. J. McNaspy, S.J. (Daniel Berrigan), 33 

To Better Distinguish Movements of the Soul: 

Second Week, Rules for Discernment 34 

Diving into the Wreck (Edward Ingebretsen), 34 
Jesus in His Public Life: Second Week, Later Days 35 

New Testament Scene (James Torrens), 35 

Ignatius in the Holy Land (William Hewett), 36 

The Jesus Prayer, I and II (Edward Ingebretsen), 37 
Marriage Feast of Cana: Second Week, Mysteries 

of the Life of Christ 38 

Cana (Peter Steele), 38 



Contents * vii 

Third Week > 39 

The Agony in the Garden: Third Week, Second Day 39 

The Agony in the Garden (Francis J. Smith), 39 
Way of the Cross: Third Week, Fifth Day 40 

Station IV— Jesus Meets His Mother (Francis P. Sullivan), 40 
The Death of Jesus: Third Week, Fifth Day 41 

The Primal Silence (Vernon Ruland), 41 

The Inmost Meaning of Certain Sacred and Neglected Words 
(Daniel Berrigan), 41 

In a Class of Moral Theology (Francis Sweeney), 42 

The Heart Lies Open [from "Abierto corazon"] (Emilio del Rio), 42 

Fourth Week 44 

Resurrection 44 

Spirit All Around (George McCauley), 44 

Easter Morning [Passmorgen] (Paul Begheyn), 45 

Veneration (Michael F. Suarez), 46 
Atmosphere of Joy: Fourth Week, Additions 47 

Solitude [Soledad] (Luis Carlos Herrera), 47 

Enamored Dust (Luis Carlos Herrera), 48 
Responding to God in All Things: Contemplation 

for Obtaining Love 50 

To Attain the Love of Beauty (Gerry Graham), 50 

As It Is (Michael F. Suarez), 51 

Because (Daniel Berrigan), 52 
Contemplation for Obtaining Love: The Suscipe 53 

The Monk to His Lord (Francis Sweeney), 53 

The Election (Luke), 54 

Afterword 55 

Authors 57 

Acknowledgements 60 



IN MEMORIAM 

Edward Malatesta (1932-98) 

China Hand and Spiritual Guide 



The Question 
(La pregunta) 

Osvaldo Pol 

Everybody passes 
and asks — 

from the narrow space left them 
by the bodies of others 
and the crucial adventure 
of the journey — 

they pass in a long line 
and ask me 

"Your God . . . Where is your God?" 

The original Spanish text: 

Todos los hombres pasan 
y preguntan 

— desde el espacio estricto 
que les dejan los cuerpos de los otros 
y desde la aventura necesaria 
del viaje — 

pasan en larga fila 
y me preguntan: 

Tu Dios . . . ^Donde tu Dios? 



The Word That Clamors 

Jesuit Poetry That Reflects the Spiritual Exercises 



Introduction 

What lies ahead in these pages is a sampling of recent Jesuit poetry 
reflective of some aspect of the Spiritual Exercises of St. Ignatius. I 
had some misgivings while soliciting these texts, because poets do 
not, after all, pick subjects to write about; rather, they follow the thread of 
some striking experience or rhythmic pattern. But when I listed the high- 
lights of the Spiritual Exercises— leading concepts, key annotations or medita- 
tions—and invited submissions from Jesuit poets, I received plenty, and their 
enthusiasm for the project really buoyed me. 

This collection would be valuable, I think, simply for making the 
point of the living and persistent influence of the Exercises on our works of 
imagination. But its real intent is more practical, more geared to the reader- 
ship of STUDIES— to afford a stimulus, render substantial help, be good 
company to anyone making the Exercises today. These poems, often with 
vividness, present the contemporary context in which God invites us and 
Jesus Christ comes to us. 

I got an initial push for this project from A Commentary on the 
Sonnets of G. M. Hopkins by Peter Milward of the Japanese Province, a book 
reissued by Loyola Press (1969/1997), which I dipped into during my annual 
retreat. So many of those poems are notable for a contemplated presence of 
Jesus Christ — "The Starlight Night," "Spring," "The Lantern out of Doors," 
to say nothing of the better known "Windhover," "As Kingfishers Catch 
Fire," "St. Alphonsus Rodriguez." 

We may as writers be awed by so much in Hopkins that we could 



James Torrens, S.J. (CFN), has been an associate editor at America in New York 
since 1990. Before that he taught English at Santa Clara University for two decades. An 
accomplished poet and essayist, he has recently published Reaching toward God: Reflec- 
tions and Exercises for Spiritual Growth. His address is America House, 106 West 56th 
Street, New York, NY 10019. 



2 * James Torrens, S.J. 



never hope to duplicate— those jammed-together, exclamatory, drum-beat 
lines, his horror of Latinisms and startling reach of vocabulary, his innocent 
awe-struck faith, his tremendous empathy for the struggles of ordinary life, 
not to mention the "terrible sonnets," where he is holding on for dear life. 
But his work invites us not so much to match his quality as to carry forth 
our mutual tradition. Hopkins had a very Ignatian way of seeing. Jesuits 
today will have a different idiom— will be experimental and questioning and 
devotional in a different mode — yet they will be faithful to the same insights 
that drove and supported Hopkins. 

Undeniably, some very authentic Jesuit writing does not fit under 
headings from the Exercises, which might well be a kind of Procrustean bed 
for them. This is the case, in particular, with Jean Mambrino of the French 
Province, although you will find two poems by Mambrino under "Principle 
and Foundation." I discuss Mambrino's resolutely different direction in the 
afterword, but will also point out here his effort, in each of his volumes, to 
work in a different form, in a new rhythmical and structural mode. 

My familiarity with Mambrino centers on a well-named volume 
Oiseau-Coeur (loosely, "with a bird's heart"), published in 1979, which 
includes two earlier collections and a new one. The very title of the book 
suggests lightness, aspiration. The poet, in this work, is preoccupied with the 
earth — its rocky landscape and woods and watery stretches, its birds, the 
effects of wind, and especially the play of light. The human being, when 
traceable in the text and the poet's vision, seems drawn into it by the aura 
of place, by a silence or absence that conveys a mystical Someone. In 
illustration I offer one representative poem, "A Lone Cypress Suffices" ("Un 
Seul Cypres suffit"). 

A Lone Cypress Suffices 

A lone cypress suffices 

at the heart of distance 

to make the hills turn 

the forests homesteads hills 
and light detached from the sky 

still it is at the center 
of nothing 
it seems outside of the day 

of a green deeper than the pines 
almost black 



The Word That Clamors 



it enlivens it gives bearings 

to a round of hills 
the noise of invisible water 
the bitterness of forests 

what can it know 

it lasts and shapes out 

the nothing from on high. 

The original French text: 

Un seul cypres suffit 

au coeur de la distance 

pour faire tourner les collines 
les forets les mas les collines 
et la lumiere detachee du ciel 

et pourtant il n'est au centre 
de rien 
il semble a I'exterieur du jour 

d'un vert plus fonce que les pins 
presque noir 
il anime il oriente 

la ronde des collines 
le bruit de I'eau invisible 

ramertume des forets 
que peut-il savoir 

il dure et designe 

le rien d'en haut. 

This collection benefits not just from a taste of Mambrino but from 
three Spanish-speaking poets — Emilio del Rio of Spain, Luis Carlos Herrera 
of Colombia, and Osvaldo Pol of Argentina— and one Dutchman, familiar to 
readers of STUDIES, Paul Begheyn. Paul is principal translator of his own 
poems and I the polisher; for the other poets, I bear all the responsibility. 

I take this opportunity to thank my fellow poets who responded 
with such alacrity to this project, even from Down Under (Peter Steele), 
even from north of the Arctic Circle (Edward Ingebretsen, spending the year 
in the University of Tromso, Norway, as a Fulbright fellow). I must also 
apologize into the unknown — to all those Jesuit poets not appearing here. 
Their absence may well be due to a lapsus mentis on my part, but more 
likely they are unknown to me and I look forward to learning of them. 
Now may all readers savor what follows. 



4 * James Torrens, S.J. 



First Week 

Spiritual Exercises, Definition 

Preliminaries, First Annotation 

We may consider "spiritual exercises" to mean any way of preparing and 
disposing the heart to rid itself of disordered affections and to seek God's 
will for one's life. The notion of exercise involves exertion, overcoming 
one's laziness and resistances. 

Element 

Peter Steele 

Praying to you can be talking to the sea 
Out there beyond this field, those trees 
And the last tongue of land. 

It is where our language ends, our dreams begin, 
A world of no more world, the place 
Where earth sweats into space. 

And being a timid man with a taste for armour 
Inside as well as out, I pray 
That you will keep your distance. 

Mostly it seems to work. You have the goodness 
To leave me home and dry. Why then 
Do I feel, unwilling, brine 

In averted eyes, sweat on the folded hands, 
The tongue stung as with salt, and inside 
The tide mounting my veins? 



The Word That Clamors 



The Brink 

Vernon Ruland 

The conch in one hand 
of Vishnu welcomes you 
to worship. In his other, 
a discus of fire slams you 
to ashes if you refuse. 

A curious tourist, perhaps 
you nibble free at every shrine. 
Beware the sacred threshold! 

Swept quick beyond your depth, 
no longer seeking but sought, 
you'll not back out unchanged. 



6 •!• James Torrens, S J. 



Generosity 

Preliminaries, Fifth Annotation 

It is crucial for the one making the Exercises to enter on them with a large 
heart and generosity ("grande animo y liberalidad") toward our Creator and 
Lord, offering all one's desires and freedom, all one has and is, for whatever 
it is God wishes. 

The Possibles 

Edward Ingebretsen 

I make you my offering 

in peace; from my fields and forests 

twig and cut of oak 

the unaccustomed wildflower 

I make you my offering 
of clay hands; these are all 
that is final to me 
the reach, the reach, 
the failure ever to reach 

I make you my offering 
in peace. 

You are all the sky to me 
the light of my eyes, 
my thriving 

I make you my offering, the possibles: 
you are my day 
the late orange sun 
and the going home 
the night 

you are 

the quiet of my heart: 

Father. 



The Word That Clamors •!• 

Ups and Downs of the Spirit 

Preliminaries, Sixth Annotation 

The person directing the Exercises should look for the following in the 
exercitant: not a flat, untroubled surface, but some waves, some heights and 
depths, excited moments and darker, uncertain times. A lot hinges on 
faithfulness to the instructions of Ignatius. 

The Cat Starts Scratching 

William Rewak 

Young, the desire is not there: 

no evil intent, or even 

rudeness; the heart is not baked enough 

to want the final touch; the brain 

has no antecedents to know the lack. 

What seemed piety, for most of us, 

was either a need to please or a halting 

attempt to discipline grace. Like 

disciplining a cat. If peer 

followed peer into the darkness and named 

it light, there was, at least, company 

and therefore corroboration. But two eggs 

every morning, for years, you want 

more. Some parts die 

and they tug, not forgotten; some 

start. pulsing, urging, unready. 

And the cat starts scratching; the light 

is still darkness but it beckons, insistent, 

then you know and desire finds its way. 



8 •$• James Torrens, SJ. 



Prayer, Essentially 

Preliminaries, Modalities of Prayer 

The Exercises instruct us in prayer, whether by setting the pattern for 
meditations and contemplations or by attending to the specific variants 
suggested in the appendix— examination of conscience, prayers dwelt upon 
word by word, or rhythmic matching of words to breaths. 



Psyche at Prayer 

George McCauley 



What does she see, 

her eyes cast 

down a chasm 

deep within her, deep 

cascading space, her 

special silence framed 

against a silent world, 

donna immobile, 

her mouth half-parted, 

stopped in air as 

though she'd scare away 

a bird-like presence, 

listening all 

at once, if that 

is possible, to the 

unspeaking 

universe, her arms 

reposing unadorned 

upon her limp thighs, 

her very form 

a waiting, wanting, 

what? Is it 

because she cannot 

have or is too 

full of having? 

I watch her wake 

from prayer, 

the way her eyes 



at first seem 
pricked by the 
undarkened sun, 
the way she shrugs 
off dreams 
reluctantly 
and flicks 

a woolly caterpillar 
from her hem 
without killing it, 
and shuts the 
gospel book upon 
her knee with reverent 
finality as though 
she knows 
a secret now 
that must be kept 
next to the car keys 
in her purse. 
She pats her hair, 
and looks around 
as if to say 
she's fine, 
she really is, 
and smiles upon 
the newborn world. 



The Word That Clamors 



A Kind of Air 

Edward Ingebretsen 

After all- 
being a kind of air 
others shall breathe 

to set down roots, throw out branches 
that connect and reach — 
one doesn't live for oneself. 

So we go on 

faithful to nothing 

if not to our own diminishing 

in the steady ways 

death overtakes us. 

Our single task: finally to be honest — 

the bag of virtue we carry 

remains empty, if we must fill it. 

Our only work: to awake 

where God can find us — 

Samuels, all, in the other room. 

Prayer, then, is the shape 
breath takes: 

my God 

do not forget 

that it was you 

in the cornerless night 

who first awoke me. 

Claim my voice. 

I ask your forgiveness 

and the shadow of your light. 

For this is the beautiful thing 

a Samuel is given to do: 

early awakened, 

to seek you. 



10 •!• James Torrens, SJ. 

To the Creator Glory 

Principle and Foundation 

The psalms of praise, especially Psalms 95 to 105, can help us bridge, and 
attune to, the new environment of the Exercises. We begin harping not on 
ourselves but on and to God, joining a great chorus in praise and rever- 
ence of the Goodness in whom we live and move. 

Psalm 23 

Francis P. Sullivan 

My Shepherd, my field, 
My well, my brimming drink, 
My steady pace, sturdy weapon, 
My balm, my home, my God. 



Psalm 

Francis P. Sullivan 
(1995, a year before his death) 

The thought of you does not keep me alive. 

I am too much animal, you are too much spirit. 

I have tried prayer for the newly doomed, 

as if I'm on a sphere's edge looking at infinity, 

to ask you to come console their terrified eyes, 

but I drift into half sleep, the pleasure of immunity. 

Though I have heard doom words and seen the days ahead 

roll up on me like a poster to its blank side. 

I do not want immunity. If I could open one hand, 

motion you somewhere, sit in this chair, or stand 

where I can see you a minute! If I could shake my head 

in amazement at your arrival, or have tears of joy, 

or sense you had some grief, smelling moisture of you, 

or the odor of your love for the different roses in the vase, 

the play of baby's breath, or the light below the evening star 

out the window, rusty and rough and squeaky like a hinge! 

This is not demand. Animals are distracted. 

There is always another scent for them, until there isn't. 



The Word That Clamors <k 11 



Exaltavit humiles 

Daniel Berrigan 

All things despised, capricious, cranky 

have an hour of morning. Sumac jostled 

by shouldering oaks to the forest edge— how it burns 

clearer than they. And cobweb, no more than an afterthought, 

trembles at dawn like new-hammered silver. 

The crouching rocks, overlaid 
with purest lace. 

The wild brown grasses; 

a canticle at the furnace door: 

Bless the Lord, rime at morning, frost and cold air! 

Roots, bound hand and foot, hear and heave mightily, 
lie cruciform, await the breaking spell. 

For a moment nothing is wasted, nothing of no moment: 
to the banquet grace calls, grace clothes the unwanted poor. 



Morning Rises 

Jean Mambrino 

Morning rises from the calm waters 

and the birds taking to flight 

open the heavens 

open from their wings 

a breath of freshness 

that to uplifted faces leaves 

only exile every heart 
alone on its isle and wounded. 

For every bird in its flight 
carries the heavens off. 



12 •$• James Torrens, S J. 



The original French text: 

Le matin monte des eaux calmes 

et les oiseaux dans leur envoi 

ouvrent le ciel 

ouvrent de leurs ailes 

la fraTcheur qui respire 

ne laissant aux visages leves 

que I'exil chaque coeur 
dans son Tie seul et blesse. 

Car chaque oiseau dans son vol 
emporte le ciel. 



The Gift 
Le Don 

Jean Mambrino 
(translated by Jonathan Griffin) 

"Life, my sister . . ." 

—Pasternak 

The munificence of the lilacs upon the heights of evening 

is no less ephemeral than their scent which never ceases 

to spread about, to conjure the dawn 

sky in the deep of the twilight, blood on the sea, 

sombre love, suavity of tears, the blue 

trace of a wound, and always the abundance of the fragile 

flowering, when lovers breathe their bliss, 

have longed, since they were born, to retrieve the useless 

fullness exhaled by each fragment of life, 

at each secret instant of the world, where they nest 

in the assurance of that gift which speaks only of April 

and prepares summer where the lilacs will be no more. 






The Word That Clamors •!• 13 

The original French text: 

"Ma soeur la vie" 

— Pasternak 

L'etincellement des lilas sur les hauteurs du soir 

n'est pas moins ephemere que leur odeur qui ne cesse 

de s'etendre alentour pour susciter le ciel 

de I'aube au fond du crepuscule, le sang sur la mer, 

le sombre amour, la suavite des pleurs, la trace bleue 

d'une blessure, et toujours I'abondance de la fragile 

floraison, quand les amants respirent leur bonheur, 

desirent des leur naissance retrouver I'inutile 

plenitude exhalee par chaque fragment de vie, 

a chaque instant secret du monde ou ils se nichent, 

dans Tassurance de ce don qui ne parle que d'avril 

et prepare I'ete ou les lilas ne seront plus. 



14 * James Torrens, SJ. 



Death Speaks to Life 

Principle and Foundation 

The philosopher Karl Jaspers was notable for concentrating on the ques- 
tions put to us by our mortality, the fact of death. That can well be said 
of Ignatius and of the concept "saving one's soul." How can we be now 
what we would like to be, before our Creator, at our final moment? 

Reconnaissance 

Vernon Ruland 

I sit on this slope 
wondering what is 
this thing I am. 

My questions climb 
like laser darts 
slicing the clouds. 

What will become of 
me, the warm cistern 
behind this left ear? 

Will this awareness 
I feel now, persist 
beyond the darkness? 

Will it matter then — 
dying, and after— 
that I sat wondering? 



The Word That Clamors •$• 15 



Now or Never 

Vernon Ruland 

Too little time 
to glance back 
as the torrent 
vaults and tumbles. 

Before they open 
your deferred letter 
mending blunders, 
blurting out love- 
people die on you. 



Lean Essentials 

Vernon Ruland 

I like the condensed power 
in aging masters — disciplined 
minimalism, trimmed clean 
of velvet gush and flare. 

Relaxed magic of The Tempest. 
Beethoven's taut final quartets. 
Late Heidegger and Wittgenstein 
edging toward wordless reverence. 

The dynamo sputtering slow, each 
creative spurt must be rationed. 
Death prompts a no-nonsense style, 
impatient with preliminaries. 



16 * James Torrens, SJ. 



The Sin of the World 

First Week, First Exercise 

This is what we look earnestly to the Lamb of God to take away— the sin 
of the world. At a certain moment in experience, the recognition of evil 
seems crushing. Lest we live in some spiritual never-never land, our prayer 
needs to reproduce that, on the way to liberation. 

Roadrunner 

William Rewak 

"It's a bright and guilty world." 
— Michael O'Hara in The Lady from Shanghai 

Only a child thinks forever: 

having learned of no other possibilities 

in the few years the three of them sat 

hunched together for the evening news— 

with a flip to the Roadrunner during commercials — 

she presumed the conversation would continue; 

she remembered, early on, the bustle 

on oatmeal mornings, riding high 

on her swing out by the long green beans, 

and laughing as words made sense. 

Sunshine was heavy then, burrowing 

into the earth and exploding into sunflowers, 

sweetpeas and blue larkspur — the blossoms 

she'd pick and arrange around her day; 

afterwards, she scattered the dried petals 

as sacramental leavings of a finished task. 

But she thought things human remained 

(as she thought bones would always be straight): 

then, without careful parsing, one went 

one way, the other another, 

and the evening news continued its digression; 

mornings were quiet. She objected 

she had not been prepared, that swings and beans 

were no lesson, the sun should have hinted 

at a colder language. You don't hear 

whispers on a swing, she learned; you miss 

eyes looking into the distance when the Roadrunner 



The Word That Clamors •!• 17 



has you riveted, wondering if once again 
he'll evade doom. You don't notice 
hands not touching and you don't know- 
about the black space when words fail. 



Holy Week, 1965 

(North Vietnam, the air raids go on) 

Daniel Berrigan 

For us to make a choice 

was always a wrong choice — 

why not die in the world 

one was born into? what was wrong? 

They were patient almost as time. 
Their words ate like a tooth. 

They looked into our eyes 

wild by starts, like the times. 

They saw 

and marveled, and shook. We saw 

out of the edge of the eye 

hell; 

out of the center eye 
a command. And blinked 
their asperges away; be blind. 



18 * James Torrens, SJ. 



Colloquy 

First Week, First Exercise 

I imagine Christ our Lord before me, as he enters into his passion. In him 
God has become human and is acceding to a painful death for my sins. I 
ask myself what I have done for Christ, what I am doing now for Christ, 
what I ought to do for Christ. 



Ecce homo 

(Zie de mens) 
Paul Begheyn 



He stands there on display, 
no longer able now 
to hide his nudity. 

The untouched body, 

not yet delivered 

to the brute passions, 

rises majestical, 
proud as a tree 
high over the herd. 

The judgment room goes still 
and every menace 
stiffens to a pose. 

He plants his left foot 
a half-step ahead 



and offers his cheek 
as if for the first time 
he connects to those who 
have known him long. 

Now there's something between us: 
I here, you there, 
savior of desire. 

You reach me a mirror 
in which your life 
no longer but mine 

in all its poverty 

is figuring. 

Have mercy on me, Man. 



Daar staat hij nu ten toon, 

niet meer in staat 

zijn naaktheid te bedekken 

Het onberoerde lijf, 

nog niet aan drift 

van beulen prijsgegeven, 



The original Dutch text: 

rijst majesteitelijk 

fier als een boom 

hoog uit boven de kudde. 



De ruimte zwijgt, bruingrijs, 
en elk gedreig 
verstart tot loze pose. 



The Word That Clamors 



19 



Hij zet zijn linkervoet 

een stap vooruit, 

en biedt zijn wang alsof er 

nu voor het eerst iets is 
met wie hem al 
zovele jaren kende. 

Nu gaat het tussen ons: 
ik hier, jij daar, 
verlosser van verlangen. 



Jij houdt een spiegel voor, 

waarin niet meer 

jouw leven, maar het mijne 

in alle schamelheid 

te prijken staat. 

Ontferm je over mij, mens. 



20 •!• James Torrens, S.J. 



One's Own Sin 

First Week, Second Day 

The key words penned by Ignatius for this meditation are proceso (the 
unfolding of one's sin), and ponderar (weighing their evil), and quien soy yo 
("Who the heck am I to act this way?"), and exclamation (an outcry of 
surprise that the earth still holds me). 

Priest Remembers Heroin 

Eric Zuckerman 

I touched the former spot 
I used where purple vein 
is nicely plumped 

and slid a phantom needle 
in and drew up phantom 
blood. Recalling how 

the drug could change 
a hand-towel into filigree, 
I pressed the phantom 

plunger like a method actor 
dies. I caught myself the way 
a snore wakes up a train 

commuter, and when I cracked 
my breviary the psalm displayed 
was one of praise. 



The Word That Clamors •h 21 



Talisman 

Daniel Berrigan 

I wear 

for sign of debt 

a silver medal of Christ 

sterile of flower or word, 

itself time's flower 

molten and hard; face incised 

in the year's acid, 

a savior's eye 

sleepless, surviving man. 

I wear it, a weakling 

who kisses the knees of the strong man he fears 

and in the dust, may yet 

arise to love. 

The face turns full profile away— 
from time's stinking silver, Judas's kiss? 

But a chain swings the rabbi full about. 

The face is become a 

a savior's change of heart. 

He turns to me. 

I may yet 

if silver outlast flesh 

die unhanged in bed, 
bought, sold for silver. 



22 * James Torrens, S J. 



Closing Prayer 

First Week, Second Exercise 

"End with a colloquy of mercy, reasoning and giving thanks to God our 
Lord for having given me life up to now, proposing amendment for the 
future, by his grace." 

"Show Me Your Face, O God" 
(Psalm 61) 

Daniel Berrigan 

At land's end, end of tether 
where the sea turns in sleep 
ponderous, menacing 

and my spirit fails and runs 
landward, seaward, askelter 

I pray you 

make new 
this hireling heart 

O 
turn your face to me 
— winged, majestic, angelic — 

tireless, 
a tide 
my prayer goes up — 
show me your face, O God! 






The Word That Clamors •!• 23 



Second Week 

The Call of the King 

Second Week, Start 

Ignatius wants us to remember how loyalty, enthusiasm, and readiness to 
sacrifice can be galvanized by someone leading a crusade. The goal is far- 
reaching; the leader will be as close as the reach of his voice. So any 
shirker should be ashamed. A commitment has to follow. 

The Word Clamors 

(A condensed version of a longer poem, 
"Clamor de la palabra") 

Emilio del Rio 

Call, kingdom and king— all one. 

Collector of stupendous sums, 

caster of nets, what gaze, 

what tone of voice brought to your face 

the invitation you took up at once? 

The Word was passing through, for the nonce, 

the sea was calm, and on the sand, 

as always, children played and ran. 

Jesus, your lips, human, expressed 

your very being, into words amassed. 

You spoke in a voice entwining 

flowers and green leaves, a voice filling 

with light, and snatching at us, urgent, 

firm. You on the mountain, ardent, 

alone, elected whom to call by name. 

We in your hands today affirm 

that this calling keeps on, alive. 

Word of the Father's realm of love, 

you touch me to the fire and light 

my mortal wick, so all may contemplate 

the presence shown in me by you. 

You, out of view, I can hear, touch, know 

in all the trembling of this life of mine, 

thanks to your Word in me, your stride 

over the new sand upon my shore — 

you, a gaze into the sphere of sea 

ending in no shore but in the deep 

where the Father sees in you his shape. 



24 * James Torrens, S.J. 



The Incarnation 

Second Week, First Contemplation 

We are to visualize here the condition of the world, its moral entropy or 
downhill dynamics in an unredeemed state. We are also to visualize God's 
taking stock, and the drastic step decided on to save the world— the 
Word's becoming flesh. 

Nacimiento 

Osvaldo Pol 

History had not happened, but held tight 
to a blind circle, and with no way out. 
Our doleful steps kept going round about, 
directionless. . . . Meanwhile, from a height, 

God's gaze was on us, a lover whose delight 
was our humanity. He took the route, 
how daring! of the weak and the left without, 
Child in a manger and with love bright. 

Such a recovery of time and blaze of sun! 
What pathways stemming from the old wound 
and leading ever to the Beloved One 

in a communion joyful and consumed! 

Happy the Mother through whom this was done — 

the flesh of God to our own flesh attuned. 

The original Spanish text: 

La Historia no era tal y se enredaba 
en un circulo ciego y sin salida. 
Los pasos desandaban la dolida 
caravana sin rumbo. . . . Nos miraba 

desde la altura Dios. Y desposado 
con nuestra humanidad, tomo la ardida 
senda del pobre, debil, sin guarida, 
Nino en pesebre y por amor marcado. 






The Word That Clamors •%• 25 



iOh cuanta luz! iOh tiempo recobrado! 
iOh caminos que parten de la herida 
y para siempre llevan al Amado 

en comunion gozosa y poseida! 
iOh la Madre feliz que nos ha dado 
carne de Dios a nuestra came asida! 



Salvation History 

Michael F. Suarez 

With no water from the Roman rock, 
They lived like salt fish in a brittle wind, 
They drank only dryness from dusty rivers, 
And cried to God, we are not satisfied. 

When Love saw the desert nation, 
The empty wells, the Roman legion, 
God said to himself let me go there, 
Let me give myself to the crush; 

Send me into the winepress, 
Perhaps I could be enough. 

Fiat 

Michael F. Suarez 

Spirit muse, make me the gravid man. 

Seed me; great me that all will be 

Gestation and the bringing forth. 

Take me and let your desire 

Be mine. Fill me with your will, 

O Lord; abide with me in darkness 

And I shall sing of your light. 

Husband me that I in your 

Image and likeness might carry 

Your tribe. Though man, I am your maid 

And this makes me more; let it be 

Done unto me that all will be 

Gestation and the bringing forth. 



26 * James Torrens, S.J. 



Knowledge 

Daniel Berrigan 

Everything known beforehand 

except 

the hand from a cloud 

releasing the rain's largesse, 

binding rain like sheaves, 

Except the hand from the ark 
freeing a dove in air 

except 

the dove 

blind, affrighted, tossed 

on the watery void 

except you 

lodged there, living, secret, 

the world's nest egg 

from whose birth 

rises our only 

hand ark dove 



The Word That Clamors •!• 27 



The Nativity 

Second Week, Second Day 

The Spanish text of the Ejercicios, edited by Candido de Dalmases, S.J., 
notes an insertion and a correction by Ignatius. Concerning our Lady 
almost nine months pregnant and seated on an ass, he adds, "as one may 
piously meditate." In the second prelude he changes "inn" (el diversorio) to 
"the place or cavern of birth." How important to him the envisioning of 
detail! 

Mother and Child 

James Torrens 

She is a teen age mother 
with an uninvited burden, 

someone to wipe, soothe and feed 
and bawling for her attention. 

What a scowl she is met with. 
Won't this derail her education? 

Still we can't help applauding, 
when so many are sent back. 

She's lucky, with a staff to lean on 
and a star she can steer by. 

This child, asking so much of her, 
will better the world's climate. 



Shepherds to Shepherd 

James Torrens 

Shepherds to Shepherd come. 

Wolf guards, wielders of the hooked staff 

good for grasping the sheep's neck through brush, 

flock from the cold open field. 

Weathered they fill this shelter. 



28 * James Torrens, S J. 



What then was the sky's song about? 

An infant's first sleepy stretch, 

Lamb regathering the scattered. 

Youth, you will get use from those spindly arms. 

They will be pinned apart 

but draw rustics like us on the glad run. 



Young Joseph's Arms 
James Torrens 

Young Joseph's arms 

clasp tightly. 
He fosters this small love 

with untold words, 
his eyes dark 

with the boy's own mystery, 
and cheeks pouched in a smile 

beatific as his. 
The infant nesting there 

is a sign of trust, 
and he with his roughened hands 

a sign of fathering. 



The Word That Clamors 4* 29 

Two Standards 

Second Week, Fourth Day 

One of these two flags is strutted about with fanfare, shiny and calculated 
to impress. The other has been through battle and does not look like 
much. We need the intercessors, starting with our Lady, to help us detect 
the true colors and enroll under that banner. 



Two Standards 

Francis J. Smith 

Lady, clear-headed discerner of spirits, 
I cannot see the fire and direful smoke 
in Babylon. Please, you have a meeting 
with Lucy and Gabriel to plot a program 
of therapy to change my eyes, teased 
by offers, glossy brochures and promises. 
When I look over there, I see my name 
in neon lights, lionized, courted, 
posh offices, perquisites of success, 
caddie deference, a telephone of power, 
Riviera hours with Campari and soda. 
Is there a way, short of a cannon ball, 
to make me choose the plain standard 
behind Him who walks in a dull desert? 



The Lie 
(La mentira) 

Osvaldo Pol 

Those whom the night 

does not disturb 

nor wind put on the alert; 

who go about like cats 

in their dominions, indifferent, 

through places we thought alien to them, 

not bothering with compass 



30 * James Torrens, SJ. 



or horoscope, 

and passing up the relief 

of ruminating a mandala, 

they are the strong ones, 

the free ones, 

the people who one day 

begging for peace 

will show us the lie 

of their innocence. 



The original Spanish text: 

Aquellos a quienes la noche 

no perturba, 

ni el viento pone en sobreavisos; 

que van como los gatos 

paseando senorios, indiferentes, 

por territorios que les creiamos ajenos 

y prescinden de brujulas 

y horoscopos, 

negandose al alivio 

de ir rumiando mandalas, 

son los fuertes, 

los libres, 

los que un dia 

mendigando la paz 

nos mostraran la mentira 

de su inocencia. 



A Meditation on Standards 

Luke 

Just after school yesterday when 

the sun made parts of the house seem 

like they were fading 

Grandmama was in 
the kitchen peeling potatoes and humming 
about "something within I cannot explain" 



The Word That Clamors •!• 31 



I was working on my 5s and 6s 

and Poppa was just looking 
— like he mostly does now — 

And the doorbell rang 

It was two white boys in white 
shirts and black pants 

I told Poppa and he said, "hunh." 
I told Grandmama and she quick 
checked the calendar (nothing was due 
for another three days) 

she slowed down 
her peeling, some, 

"see what they want. 
From the porch, now. I ain't in the mood, 
today. You hear?" Poppa said, "hunh," again. 

They were from the college down by the river. 
Were we interested in hearing about Jesus? Did 
we need a program to help us? 

I looked in the 
kitchen. Poppa looked at me. Hard. "Well, well, well." 
I don't know who said that. Maybe we all did. 

And then, whispering like a match striking the side 
of the box, 

Poppa said, "Lucilla, He's got the whole 
world in his hands." 

I let them into the house. 



32 * James Torrens, SJ. 

Call of the Apostles 

Second Week, Seventh Day 

Ignatius, after his three points from the Gospels, adds the following: 
"Consider how the apostles were of a rude and base condition, and the 
dignity to which they were so sweetly called, and the gifts and graces 
elevating them above all fathers of the New and Old Testament." 

Dom Lawton 

In Memory of Abbot Bernard McVeigh 

Eric Zuckerman 

As a boy he crossed each summer 
on the He de France, stayed with 
English lords, knew what went 
with Bordelaise, and ordered 
Ris de Veau. Then a misting 
came, as when Bernard of Clairvaux 
lured away the high-born boys, 
their mothers aproning the smitten 
sons. Though Vivien's words 
on the eve of his departure: 

"Really, Lawton, growing cabbages with old men ..." 

So the consequence took many years to settle, 
James and Vivien motoring up each summer, 
chauffeur at rest by the guest house gate, while 
cowl-draped Lawton — full monastic crown — 
would lead them by the hay-thick Trappist fields. 

Sometimes at lunch at "21" she thought of Lawton's 

whereabouts, that sterile dorm he slept in 

with his robes on. It was all simply too much. . . 

And James and Vivien died 

a year or so apart, 

their final home the Essex House hotel. 

And Lawton 






The Word That Clamors •!• 33 



signed the papers that dissolved him 
of inheritance, then walked to choir 

weaving 
from the oscillating spell. 

C. J. McNaspy, S.J. 

(who died listening to Mozart) 

Daniel Berrigan 

And the light 
puts out your eyes. 

I don't mean catastrophe 

far from it. 
Excess of soul 

rising like yeast, zest — 
(obedient 

to sweet exuberance) 

is nearer — 

the point being, 

light. 

My notion 
leans to a last day, yes 
a last breath 

a Jesuit death 

unexpected, beckoned by 
Mozart's right hand 
zestful, raising 
a signal, 

a movement advertent, 

birds 
rising from earth 
as from a dark throat — 
your cry 
YES YES 

and the light 
puts out your eyes. 



34 * James Torrens, SJ. 



To Better Distinguish Movements of the Soul 

Second Week, Rules for Discernment 

The Illuminative Way helps us see that appearance is not always reality. By 
the semblance of good "the enemy of human nature" may be leading us 
astray. In pain, weakness, failure, the good angel may be touching us softly, 
as water does a sponge. 



Diving into the Wreck 

Edward Ingebretsen 



Diving into the wreck 

as the poet says — 

so the digging goes on 

in the basements of my heart. 

Is it a well 

or a mine? 

Down is the direction 

either way. 

Shall water flow 
or coal shine? 
The chemistry 
only confuses me. 



Dig me deep. 

Dig through the shallows 

and blinds 

to the God 

who is in me 

like a small steel heart 

or an endless stomach 

keeping me hungry. 

Dig me deep. 

Lord of brokenness 

I shall have nothing else — 

rich as I am still 

in this: 

my major vacancy. 



By its title and content, this poem meditates upon a poem of the same name by 
Adrienne Rich— ED. 



The Word That Clamors 4* 35 

Jesus in His Public Life 

Second Week, Later Days 

When reading the gospel accounts of Jesus preaching and healing, we 
understand and even stage them according to the times in which we live. 
The medievals did that vividly. The mysteries of the life of Christ have their 
mode of presence in our milieu, with our participation. 

New Testament Scene 

James Torrens 

Then the Lord turned from Kingsley 

onto Division Street (the disciples 

bossy in suit and tie) and 

in the din one mumbled, 

"Lord, for pete's sake, have mercy," 

jealous of beggars pushing through, 

when the Lord's eye fixes him, 

stilling the rabbit heart. 

Then Jesus winked. What 

could that mean but 

"Some mess, the lot of you. 

I was an innocent. I had no idea." 

And the poor man got it, a word 

passes into him: Your wound 

shall be a scar, the scar turn 

bright, patience. At his breast 

the Lord then raises his bright 

hand in the fear not gesture. 



36 * James Torrens, SJ. 



Ignatius in the Holy Land 

(a song) 

William Hewett 

At last I kissed the holy ground; 
I walked where he walked his winding way; 
At last the holy city shone 
In bright late sunshine, in evening's calm. 
Holy the land where he lived, where he trod; 
Holy the ground he touched- 
Lord let me walk in your winding way; 
Let me Lord Jesus walk your way. 

Let me touch each tree and rock 

Where Jesus walked once, where Jesus prayed. 

Let me climb each mountainside 

Where Jesus spoke once, where Jesus trod. 

Holy the land where he died, where he rose; 

Holy the tree he touched — 

Lord, let me linger, Lord, let me stay; 

Let me Lord Jesus live your way. 



The Word That Clamors 



37 



The Jesus Prayer, I and II 

Edward Ingebretsen 



I 



II 



Jesus 

went to the stones first: 
to the voiceless lakeside 
to the urging crowd 
hungry-tongued as fire. 
He scattered himself 
in that burning sea. 

The great Jesus 

hung adrift 

in the slow afternoon. 

He was no stranger 

to what we ourselves 

find so increasingly strange. 

He took death 

as it came 

piecemeal, winningly 

small 

one flesh at a time; 

he welcomed it as the first fruit, 

his first born. 



Jesus taught in parables 
and made geography 
our greatest— 
the precise placing of God 
astride the master boat 
disarming the wind 
riding the road into rock 
shaping the one word 
needed to free death. 

In parables 

of ropes, nets and fish, 

in the tangle of catching 

and feeding, in sowing, 

in graces of going 

to hear stones sing 

lakeside— here 

Jesus took our name 

and wore it 

like a fine love. 

This, his 

major parable. 



38 ^ James Torrens, SJ. 

Marriage Feast of Cana 

Second Week, Mysteries of the Life of Christ 

According to St. John, and thus also to the Spiritual Exercises^ this was the 
first miracle that Jesus performed. We find here the transformation of an 
earthly substance, to bless that radical change of orientation that we know as 
marriage. Jesus here begins to show his glory and gives us a sign of the 
everlasting banquet, at his mother's initiative. 

Cana 

Peter Steele 

It might have been a neurotic's paradise, 

With all that water there for endless washing, 

The catering shaky, and most of us wondering 

What sort of promise such a beginning held 

For the couple's days and years. And then the wine 

Ran out, clean out. What do you say — "One always 

Likes to be moderate at these affairs"?— 

When what you mean is, "There's more need than they 

Can possibly provide for." Anyhow, 

After a while they gave us wine in flagons, 

The kind of thing it was a privilege 

To drink, or think about. I still don't know 

Where they had found it, how they bought it, why 

They kept it until then. I do remember, 

Late in the piece, a man who made some toasts 

And drank as if he meant them, and then left, 

His mother looking thoughtful: that, and the jars 

For water, and the way they seemed to glow. 






The Word That Clamors •%* 39 



Third Week 

The Agony in the Garden 

Third Week, Second Day- 
Here, as "his hour" arrives, we find Jesus plunged into the darkest, most 
sinister and most repugnant element. The whole of his humanity flinches, 
crying out to be spared. The orientation to his Father's will, the arrow of his 
spirit, alone can direct him. 

The Agony in the Garden 

Francis J. Smith 

There are no angels here tonight. 

Not a garden with moonlight odors 

but a canyon under spidery clouds. 

The olive trees are strange with eyes. 

If only I could say "peace" 

to my shaking hands and still 

the pounding of this heart. 

This is what it is to wait, bound, 

for the sound of a shot, 

to sit the night in solitary, 

quite divorced, helpless in fear. 

I am all men and women left 

to their own nightmares. Tomorrow's 

absurd Ergo condemns all spirits 

cased in this amazed flesh. 

Father, we must be prodigal. 



40 •$• James Torrens, S.J. 

Way of the Cross 

Third Week, Fifth Day 

Is this not culturally difficult for us, despite all our violent programming — to 
accompany Jesus through his sufferings the way St. Catherine of Siena did, 
St. Rose of Lima, St. Peter Claver, St. Aloysius, St. Jean de Brebeuf, vividly 
and with tears? Ignatius would have us ask it. 

Station IV — Jesus Meets 
His Mother 

(For Witnesses' Voices) 

Francis P. Sullivan 

You can't stop it. 

You can't block it out. 

You know who it is. 

You can strangle shouting no. 

You can kill yourself with frenzy. 

You can die right there. 

You can't stop it. 

You can't touch anyone. 

You know them all. 

You know how far they go. 

He is not finished yet. 

He can take some more. 

He can still breathe and see. 

He has his bones intact. 

He still responds to orders. 

He can tell who gives them. 

He knows this road. 

He knows where it goes. 

He knows who you are. 

He dies when he sees you. 

You are now the bitter wind. 

You know what it is. 

You are now ferocious mercy. 

You are tenderness inflamed. 



The Word That Clamors •!• 41 



The Death of Jesus 

Third Week, Fifth Day 

This is a central moment in our piety, the moment of awe. Each Good 
Friday brings our life to a stop, in solemnity, for gratitude, for kissing the 
cross. To enter this darkness, the death of Jesus Christ and the apparent 
triumph of evil, a great love and trust are necessary. 

The Primal Silence 

Vernon Ruland 

Lovers incommunicado, 
slack breath of a child asleep, 

humid eye of a hurricane, 
stillness of secret wells 

and stark tundras, the instant 
between finale and applause. 

Long ago Christ cried out dying 
and tore open our silences. 

Not whirlwind but a whisper, 
the deafening quiet of God. 



The Inmost Meaning of Certain 
Sacred and Neglected Words 

Daniel Berrigan 

Let there be man is one thing— but 
let there he this, my hangman? Yes, 
no turning aside of nails. I 
appoint you to my flesh. 

The hard fast rule, cried nails in Him, is love. 
Climb me, taste me, cried the tree. 
/ am heavy, crown to limb 
with harvest Him. 



42 * James Torrens, SJ. 



In a Class of Moral Theology 

Francis Sweeney 

This was the fire that ran in the wake of the promise 
Like bird-prattle as morning stormed hill after hill. 
We have learned too well the ultimate craft 
Ten thousand times more ready than the crossbow 

or the mace, 
And torn up distance like a madman's letter. 
But still the swallows nest as once in Ur and Ascalon 
And still our hearts go the same road under the earth. 

Cain bludgeoned down his brother in a field 

Last week in Georgia, 

(And Abel, being black, went unavenged). 

The girl who saunters in the evening streets 

Was booty to an Assyrian conqueror; 

Came in a troop of yellow-haired German harlots 

To Venice on a Renaissance April. 

Far off the insensible hammers ring the noon's long chime, 
Hammers rapping clear and small like the ticking of a watch, 
Pounding together and then one insensible hammer 

beating on. 
And we are wise as gods and know not what we do. 
Cry mercy on us, brother with the briar garland, 
My mock laureate, my minstrel hanged for a thief, 
My weary Christ deaddrooping on the nails. 



The Heart Lies Open 

(Selected lines from 
"Abierto corazan") 

Emilio del Rio 

I look now at your face, abandoned 
to blood, saliva, shadow, 
and, though you are stone dead, at water, 
blood, that from a burst heart flow. 



The Word That Clamors •!• 43 



I taste the water of a salt sea, 
the world's denial, its hollow shout 
of blind rebuff, knowing you sink 
into that tide to seek us out. 

Son in your Father's arms, 
you aim to free us from the grip 
of death, giving us birth, shaping us, 
via your death, to life. 

A world recovers at the Spirit's kiss 
from you, hearth where I lay my head, 
heavy with guilt and grief for the world 
that, torpid, scorns the life you bled. 

The original Spanish text: 

Mientras miro tu Rostro abandonado 
en sangre y en saliva y en tinieblas, 
y Agua y Sangre fluyendo todavfa 
del roto Corazon, muerto de muertos, 
siento el agua de mar que amarga Mega, 
la Negacion del mundo, suficiente y vacfo, 
la Repulsa mas ciega. Y se que Te hundes 
dentro de todas ellas a buscarnos, 
a liberarnos para el Padre, muertos, 
que nacemos de Ti, a configurarnos 
a traves de tu muerte con la Vida. 
Hijo en brazos del Padre, dando el Beso 
del Espfritu al mundo recobrado. 
Hogar donde reclino mi cabeza 
culpable y dolorosa por el mundo 
de tanto muerto que no quiere Vida. 



44 * James Torrens, S J. 



Fourth Week 

Resurrection 

Recent studies of the resurrection in the four Gospels emphasize confused 
amazement among the first witnesses hardly daring to believe for joy. The 
swing is from "we had hoped" to "were not our hearts burning within us?" 
Brightness is the visual effect. 



Spirit All Around 

(selected lines) 

George McCauley 

Like a morning stillness hung 
on rooftops streaked 
by the new sun, like a spire 
framed against the surging sky, 
like a sense of something missing 
before the first breeze stirs 
or greenness grows bright on the trees- 
Jesus lay there in the tomb. 
And the Spirit, Tongue of Fire, 
placed a reverent kiss upon his lips- 
eternal gratitude, unfeigned concern, yes, 
respiration, tendering. 
No force could hold the Spirit back. 
And like it dawned suddenly 
upon a drowsy man his children 
planned a picnic for that very day — 
Jesus jumped up. 



The Word That Clamors <i* 45 



Easter Morning 
(Paasmorgen) 

Paul Begheyn 

Here's how life looks sometimes: 

a night, closed down, dead. 

Here's how the question can sound: 

"Who will roll the stone from the tomb?" 

And then the unexpected: 
discovering it's been rolled away, 
hearing someone say: 
"Don't be afraid." 

Then, not to spend the night lying down, 
you go outside walking, 
going on and on, telling it: 
"He has risen." 

The original Dutch text: 

Zo ziet het leven er soms uit: 

nacht, dicht, dood. 

Zo luidt soms de vraag: 

"Wie zal de steen voor het graf wegrollen?" 

En dan het onverwachte: 

ineens zien dat de steen al weggerold is. 

lemand horen zeggen: 

"Niet bang zijn." 

En dan niet blijven liggen in de nacht, 
maar naar buiten lopen, 
verder gaan, vertellen: 
"Hij is opgestaan." 



46 4* James Torrens, SJ. 



Veneration 

Michael F. Suarez 

Fresh from bed, I come to you and laugh 

to think that you could ever live 

in this enormous room, or locked 

in a golden box for the comfort 

of my veneration. 

For the life of me, I could never tell 

how you spend your life; my eyes never 

get used to you, nor ever understand 

the ways that you move. 

I kiss no wife, no child; I hold no one in the night; 

I swim with no lifejacket against the rising tide 

of my own finitude that takes me to you. 

There are times when I am terrified, 

reading your good news, 

though you are the truth that leads me from the tomb, 

your disfigured body the beauty that lets me 

broken be disfigured in you. 









The Word That Clamors •$• 47 



Atmosphere of Joy 

Fourth Week, Additions 

Ignatius notes for this week: "Bring to mind and think on matters pleasing, 
happy, full of spiritual joy, such as God's glory. Profit from the day's 
brightness or from seasonal freshness — whatever will help you rejoice in our 
Creator and Redeemer." 

Solitude 
(Soledad) 

Luis Carlos Herrera 

The breeze does not shake the palm trees, 
the pulsing of the sea upon the shore 
sweetens the sands. 

There's a feeling of boundless peace. 
Herons are pointing me 
to the north, the absolute. 

Nothing petty has place in your confines. 
The bronze of light upon the waves 
works at sculpting my dreams. 

Upon your horizon 
my hopes rise and rise. 

And beyond the evening wind, 
beyond sea and cloud, 
immensity arises. 

And my thought swells: 

immense solitude . . . 
Today you will be my witness. 
This is no empty feeling. 

1 am not in tears, 

Your waves spatter me, immense sea. 



48 •$• James Torrens, SJ. 



The original Spanish text: 

La brisa no sacude las palmeras, 
el palpitar del mar sobre las playas 
suaviza las arenas. 

Hay una sensacion de paz sin limites. 
Las garzas me senalan 
el norte, el absolute 

La pequenez no cabe en tus confines. 

El bronce de la luz, sobre las olas 

moldea 

la estatua de mis suenos. 

Sobre tus horizontes, 
mis esperanzas 
van surgiendo. 

Y mas alia del viento vespertino 
y mas alia del mar y de la nube 
surge la inmensidad. 

Y se agiganta 

mi pensamiento: 

Oh inmensa soledad . . . 

Hoy sereas mi testigo 

No es vano sentimiento. 

Yo no lloro, 

me salpican tus olas, mar inmenso. 



Enamored Dust 

Luis Carlos Herrera 

Sister Death, 

who walk with me 

in the silence of my bones, 

in the harmony of a beat 

due to cease one day. 



The Word That Clamors •!• 49 



Dear heart, my heart, 
carrying within you 
life's rhythm: 
one day you will go silent. 

Dear heart, my heart, 
to stay mute forever? 
to be dust, no more? 

To be dust, no doubt, 

a sap feeding into 

the desert flowers . . . 

But to stay quiet, no. 

What is for sure: Dust 

you will be, enamored dust. 

Dust you will be, enamored dust. 

The original Spanish text: 

Hermana muerte, 

la que vas conmigo 

en el silencio de mis huesos 

en la armonia del latido 

que un dia cesara. 

Corazon, corazon 
que llevas dentro 
el ritmo de la vida: 
un dia callaras! 

Corazon, corazon 

<<te quedaras eternamente mudo? 

<<Seras polvo no mas? 

Seras polvo sin duda 

y alentara tu savia 

las flores del desierto. . . 

Mas no estaras callado, 

esto es lo cierto: 

"Polvo seras," mas "polvo enamorado!' 



50 •!• James Torrens, SJ. 

Responding to God in All Things 

Contemplation for Obtaining Love 

Ignatius, who had "the eyes of his understanding" opened along the Cardo- 
ner River, points us toward the breadth of vision he was granted. Recogniz- 
ing the tangible effects, the labor, the presence and overflow of God's love 
wherever we look, we are impelled to wonder and thanks. 

To Attain the Love of Beauty 

Excerpts from a ghazal (Persian and Arabic form) 

Gerry Graham 

All our bodies want, ever, is to love beauty. 
Loving what touches us, we make love to beauty. 

A white linen hem, embroidered with gold crosses, 
Skims just above the floor in its prayer of beauty. 

A river floods blue, cresting level with green fields; 
Cows digest this complex thrill by grazing beauty. 

A man was his guitar for the length of a song; 

His fingers were moved strings; music played him beauty. 

While Jesus died, soldiers who'd just crucified him 
Knelt and rolled dice for his garment's seamless beauty. 

The three hundred pound man sat in my kitchen chair 
Reading Plato's Greek: sheer, original beauty! 

Those 60's blond bee hives at Mustang Sally's! still 
How ranch ladies dressing up on farms style beauty. 

A waitress at rest: bent over a tiny diner's bar, 
Particular face lost in brief coffee break beauty. 

Grandma felt Iowa was warm enough for corn 
By touch of bare butt to earth— beauty to beauty. 



The Word That Clamors •%• 51 



That boy's casket looked too short to bear without poised 
Gold, open-winged angels attached for just beauty. 

With casual hand she brushed away blond bangs 

As if no hair dresser had planned ornate, curved beauty. 

As chants left lacquered choir stalls, a candle's tongue 
Soundless consumed its own blue wax beauty. 



As It Is 

Michael F. Suarez 
1 

The giver is the gift 

Again the gift is present, undiminished. 

The giver is without limits, 
love universal, but specific, 

prizing everything precious, 
as it is. 



Disbuild the tower you have raised 
scatter the treasure you have saved 

forget the points you'd thought you'd earned 
for good behavior. 

The giver is the gift of worth: 
you do not get what you deserve. 



52 * James Torrens, SJ. 



Because 

Daniel Berrigan 

On the Don Diego 

the dugouts assemble 

like a sublime children's charade: 

"By River, Indians and Jesuits Enter the Mission." 

In my hands 

a leather-bound volume: 

"Summa Theologica, Venice, 1773." 

I sit awash. 

The vast tome opens like the throat of a sage 

to "Article Eighty-four: 

Wherein Are Adduced Five Reasons 

Why God Is Named Love." 

(In quaint Latin) "Because God is source 

of love, because 

God creates for love, because 

God would have us love as we are loved, 

because"— I raise my eyes, 

the multifarious jungle leaves astir — 

an open volume 

grown voluble, uttering 

reasons beyond number, for 

love beyond reason. 



The Word That Clamors •$• 53 

Contemplation for Obtaining Love 

The Suscipe 

The ever-practical Ignatius says, Don't just talk of your gratitude for God's 
immense creative goodness; give back with your very best. The old chevalier 
Ignatius gives all— todo— in knightly commitment. The aspiring and mystical 
Ignatius casts his response as a great love. 

The Monk to His Lord 

Francis Sweeney 

No, no, I will never regret that other season. 

Broken on the wheel, the mind bludgeoned, 

In the deep dark when those with eyes are asleep 

And the day's clothing hollow and folded beside my bed, 

When all my sins come clamoring, almost precious, 

There is never a time I would not swear what I have sworn. 

The Host for notary, my brothers listening and breathing, 
I spoke the bond, knowing the words, their meaning, 
Knowing the kind King-Brother would come in a moment 
God-sweet to my opened mouth. 

But Christ, be with me when the battle is toward, 

The skies aflash with armies, the heart in mail. 

Be near me then, O King, Your hands on the bones of 

my shoulders, 
When the spirit has lost its logic to confound 
The rhetoric of the flesh, 

When all the charms they taught me cannot quench 
The omnipotent laughter of my body. 



54 ^ James Torrens, S.J. 



The Election 

for a Day of Vows, 1997 

Luke 

After an hour's climb 

we follow the road's sharp turn 

into nothing but the sky 

arrested breath / 

heart filling 
stillness 

Oh, the sky 
holding clouds close enough 
to hide us 

blood allows 
a foolish pulse to doubt 
the saving grace of flight 
(no, descend) 
no more than a blink 
of sun shielding 

to turn 
again when our lungs have 
had their fill 

(climb down) 
the heart says yes 

(no.) 
the eyes say 

now 
(test the air) 

And the earth 

(Oh, the earth) 

The power of an assent 
to the ascent 

Bow before 
the shouted "y es " 

The world connects 

finally 

And we are whole 
holy yes — 



Afterword 

TS. Eliot, in his lecture and essay "What Is Minor Poetry?" (1944; 
by "minor poetry" he means poetry just a step below the greats), 
# gives a pleasing estimate of anthologies, which I hope applies to 
this one. 

Just as in a well arranged dinner, what one enjoys is not a number of dishes 
by themselves but the combination of good things, so there are pleasures of 
poetry to be taken in the same way; and several very different poems, by 
authors of different temperaments and different ages, when read together, 
may each bring out the peculiar savour of each other, each having some- 
thing that the others lack. 1 

In the next essay in the same collection, "What is a Classic?" Eliot 
proposes some criteria for greatness, in particular that a work be comprehen- 
sive. Can religious poetry — what is pejoratively called "devotional poetry" — 
really be comprehensive? Doesn't it confine itself to a narrow, if intense, 
band and leave out the broad range of human experience, the political and 
social as well as the sexual, romantic, and affective? One can immediately 
think of mystical poetry with an erotic frame of reference, as "La noche 
oscura" and "Llama de amor viva" by St. John of the Cross, and of poetry 
which, while religious, has a political cast, for instance much by W. H. 
Auden. But let the question stand. 

I bring this up because of what Jean Mambrino expressed to me by 
letter as his decision against writing "poetry that is directly religious, confes- 
sional," a decision he took so as "to reach a wide variety of spirits, believers 
of all the spiritual traditions or agnostics turned toward 'the unknown 
god."' There is a broad spectrum of human and spiritual themes to be 
touched on, Mambrino says, without having to be palpably religious or 
Jesuit. Agreed. That, paradoxically, is very Jesuit— finding the sacred in the 
secular, directing ourselves intently to those outside the pale and to whatever 
God has looked on and found good. A number of poets and poems in this 
collection— to name only Vernon Ruland, William Rewak, Gerry Graham, 
George McCauley — actually tend in Mambrino's direction. 

I will admit too that religious poetry is devilishly hard to write 
without fudging insights or rhymes and without treacle. The English Bre- 
viary, which contains some fine texts of hymns, could also well endure a 
thinning out of the weak ones. When the ten members of this seminar, at 
quarterly meetings, recite Morning and Evening Prayer, the leader often 
leaves out the hymn. I have to suspect the same happens in private reading. 



1 On Poetry and Poets, 40. 

55 



56 •!• James Torrens, SJ. 

That is a commentary of some sort. On the other hand, the very staple of 
the hours is poetic, the psalms. 

The artistic spirit, to restate the obvious, leads one person one way 
and another person another, and in fact can lead the same person quite 
diversely from moment to moment. When Daniel Berrigan's collected poems 
appear, as they should soon, under the title The Risen Bread (Fordham 
University Press, John Dear editor), we will see what an amazing spectrum 
of subjects he touches, tones he takes, and how tightly the secular is wound 
to the sacred. 

What a gift the imagination is, whether at work on words, images, 
colors, sounds, or some other class of material! The product does not have 
to be "Hurrahing in Harvest" to lead us to God. A piece of finely stitched 
fabric can do so equally. The one requirement is that the work be done well, 
as Maritain kept saying in Art and Scholasticism. T. S. Eliot said that what he 
looked for 

in the work of any living poet when I met it for the first time, is whether 
this is genuine poetry or not. Has the poet something to say, a little differ- 
ent from what anyone has said before, and has he found, not only a 
different way of saying it, but the different way of saying it which expresses 
the difference in what he is saying? 2 

I have picked the poems in this collection by my brother Jesuits, 
first of all, of course, because they link in some way to the Spiritual Exer- 
cises, they open up vistas, but also because of how well they are made, how 
genuine. Reader, I hope you agree. 



2 « 



What is Minor Poetry? 




Authors 

(and the Jesuit provinces of which they are members) 

Begheyn, Paul (Netherlands). He is a staff member of the Ignatiushuis, 
Center for Spirituality and Adult Education, in Amsterdam, and editor 
of the Dutch-Flemish monthly journals De heraut and Streven. A collec- 
tion of his poems and liturgical songs, Onvermoeibaar Licht, will be 
published in April, 1998. 

Berrigan, Daniel (New York). Since the appearance of Time without Num- 
ber, the Lamont Poetry Selection (Macmilllan Company, 1957), he has 
published twenty-six poetry collections. The early work was gathered in 
Selected and New Poems (Doubleday and Company, 1973). An inclusive 
new edition, And the Risen Bread: Selected Poems, 1957-1997, edited by 
John Dear (Maryland), is currently in preparation from Fordham Uni- 
versity Press. 

del Rio, Emilio (Castille). After years of teaching and chaplaincy in the 
Colegio San Jose, Valladolid, he is temporarily in parish work in Gijon, 
Asturias. He has published six volumes of poetry, the most recent being 
Arte de lafuga, honored with the Premio Medialuna, Pamplona, 1991. 

Graham, Jerry (Oregon). In 1996 he completed a Master's degree in creative 
writing at the University of Alaska. Currently he is in theological 
studies at Weston Jesuit School of Theology, Cambridge. He tells us of 
this selection, from a 100-couplet-long ghazal: "A 'ghazal' is a classic 
Persian and Arabic form made up of autonomous and unrelated cou- 
plets — one may be sad, another joyous, another religious, another 
romantic — held together by the repetition of the rhyme word." 

Herrera, Luis Carlos (Colombia). He is a professor in the School of Social 
Sciences, Universidad Javeriana, Bogota, and pastoral minister in the 
university. His poems in the collection Mas alia del viento vespertino are, 
he says, "a fruit of the search for God in the United States, as well as of 
the Contemplation for Obtaining Love." 

Hewett, William (Britain). He is director of the Inigo International Centre, 
London, and has composed a script of narrative and song about St. 
Ignatius based principally on the autobiography of the founder. The 
story and songs are available in Inigo: Full Text. 

Ingebretsen, Edward (California). He is a professor of English at George- 
town University, author of a critical study of Robert Frost and of Maps 
of Heaven, Maps of Hell: Religious Terror as Memory from the Puritans to 
Steven King, as well as of two collections of poetry, Psalms of the Still 
Country and To Keep from Singing (San Jose, Cal.: Resource Publications, 
1982 and 1985 respectively). 



57 



58 4* James Torrens, S J. 



Luke (Wisconsin). Luke is the poetic name adopted early by Joseph Brown. 
Brown, who earned a Master's in creative writing at Johns Hopkins 
University, has taught at Creighton University, the University of 
Virginia, and Xavier of New Orleans, and is presently the director of 
the Black American Studies Program at Southern Illinois University, 
Carbondale. His volume of poetry, Accidental Grace (1986), was a part of 
the Callaloo Poetry Series. He has just published To Stand on the Rock: 
Meditations on Black Catholic Identity (Orbis Books). 

Mambrino, Jean (France). He has for decades been theater reviewer and 
occasional film and book critic for the Jesuit monthly, Etudes (Paris). In 
1973 he produced the anthology La Poesie mystique francaise. He has 
published fifteen books of poetry since 1965, extensively reviewed, with 
others in preparation. Volumes in English translation by Jonathan 
Griffin include Glade (Clairiere) (1986) and Password (Le Mot de passe), 
ready to appear. 

McCauley, George (New York). He has published his books of poetry 
through Something More Publications, New York City: No Bright Shield 
(1989), Night Air Dancing (1990), and Aces (1991), with musical scoring 
(jazz) for the title poem. Long associated with Fordham University, he 
is now staff writer for Medical Mission News of the Catholic Medical 
Mission Board. 

Pol, Osvaldo (Argentina). He has for thirty years been a professor of 
theology, philosophy, and aesthetics at the Catholic University of his 
native Cordoba, as well as at a Catholic institute for teacher formation 
in that city. Besides his anthology of poems from 1965 to 1990, Situacion 
y criha, he has more recently published Las aves nos sahen (1997). Lila 
Perren de Velasco has written a critical appreciation of his work, La 
poesta de Osvaldo Pol, tanto Dios, tanto hombre (Cordoba, 1997). 

Rewak, William (California). Poetry as well as photography has been his 
outlet and expressive mode during many years of governance, in particu- 
lar as president of Santa Clara University (1977-89) and of Spring Hill 
College (1989-97). His poems have appeared in numerous journals. 

Ruland, Vernon (California). With origins in the Detroit Province, he has 
been a professor of theology at the University of San Francisco and 
instructor in the university's honors seminars. Besides commercially 
published books in literary criticism, psychology, and world religions, 
he has desk-published seven chapbooks of poetry: The Double Agent 
(1980), Poems of Reconnaissance (1981), Poems of Proviso (1982), Poems at 
Ebbtide (1983), Poems of Doubletake (1985), Poems of Odyssey (1986), and 
Poems of Nevertheless (1997). 



The Word That Clamors •$• 59 



Smith, Francis J. (Detroit), a long-time professor of English at John Carroll 
University. His volumes of poetry include First Prelude, poems based on 
the Spiritual Exercises (1981), All Is a Prize (Cumberland, Iowa: Pterodac- 
tyl Press, 1989), and Haiku Yearbook (Cleveland: Cobham and Hather- 
ton Press, 1991). 

Steele, Peter (Australia). He has a personal chair at the University of Mel- 
bourne, Victoria; is a former Australian provincial; and has taught at 
Georgetown, Loyola Chicago, and elsewhere. His first book of poems 
was Word from Lilliput (Melbourne: Hawthorn Press). He has written 
books on Jonathan Swift and on modern poetry, as well as an autobiog- 
raphy. 

Suarez, Michael (New York). He is currently resident in Campion Hall and 
pursuing a degree in English literature at Oxford. His poems have 
appeared in a number of journals. 

Sullivan, Francis (New England). He died of cancer in August 1996, after 
years as a professor of theology at the Gregorian University, Loyola 
University New Orleans, and Boston College. He has done some 
notable translating of the psalms: Lyric Psalms: Half a Psalter and Tragic 
Psalms (Pastoral Press, 1983 and 1987 respectively). Sister Marnie Dilling, 
R.S.C.J., set a number of these to music. His poetry collections include 
Table Talk with the Recent God (Paulist Press, 1974), Spy Wednesday's 
Kind (Paulist Press, 1979), and Credo and Other Poems (Sheed and Ward, 
1995). See also his late-life work on Bartolome de Las Casas: The Only 
Way (Paulist Press, 1992) and Indian Freedom: A Reader (Sheed and 
Ward, 1995). 

Sweeney, Francis (New England). He has been a teacher of poetry for many 
years at Boston College, where he has conducted the Humanities Series 
since 1957. The Series has brought him friendships with such repeat 
visitors as Robert Frost, T. S. Eliot, Susan Sontag, and Seamus Heaney. 
Besides his four books, he has written numerous op-ed articles and book 
reviews for the New York Times. In prospect is his selected poems, 
Morning Window, Evening Window, and his memoirs. 

Torrens, James (California). He is an associate editor of America and was 
earlier a professor of English at Santa Clara University. He has produced 
two chapbooks of poetry, Signs of Life (1971) and Riding the Long Spine: 
Latin America in Poems (1992), as well as Presenting Paradise, translation 
and commentary of Dante's "Paradiso" (Associated University Presses, 
1993) and a collection of poems and essays, Reaching Toward God (Sheed 
and Ward, 1997). 

Zuckerman, Eric (Oregon). He is completing theology studies at the Jesuit 
School of Theology, Berkeley, and is in his ordination year. 



Acknowledgements 

Begheyn, Paul. "Zie de mens" ("Ecce homo") and "Easter Morning" ("Paasmorgen") 
have just appeared in his collection Onvermoeibaar licht. Nijmegen: De Heraut, 
1998. Coyright by author; reprinted with permission. 

Berrigan, Daniel. "Exaltavit humiles," "Holy Week, 1965," "The Inmost Meaning of 
Certain Sacred and Neglected Words" and "Talisman." In Selected and New 
Poems of Daniel Berrigan (Doubleday Publishers, a division of Bantam Double- 
day Dell Publishing Group, Inc., 1973). Reprinted with permission. 

. "Show Me Your Face, (Psalm 61)." In Uncommon Prayer: A Book of Psalms. 

Maryknoll, N.Y.: Orbis Books, 1998. Copyright by the author; reprinted with 
permission. 

. "Because." In The Mission. HarperCollins Publishers, 1986; reprinted with 



permission. 

del Rio, Emilio. "Abierto corazon" and "Clamor de la palabra." In Salmos de la 
palabra. Bilbao: Mensajero, 1984. 

Herrera, Luis Carlos. "Polvo enamorado" and "Soledad." In Mas alia del viento 
vesper tino. 

Hewett, William. "Ignatius in the Holy Land." In Inigo: Full Text. London: Ifiigo 
International Centre, 39 Fitzjohns Avenue, NW3 5JT, 1985. Copyright by 
author; reprinted with permission. 

Ingebretsen, Edward. "The Possibles." In Psalms of the Still Country, 1982. "A Kind of 
Air," "Diving into the Wreck," "The Jesus Prayer, I and II." In To Keep from 
Singing. San Jose: Resource Publications, Inc., 1985. Reprinted with permission. 

Mambrino, Jean. "Un Seul Cypres suffit" and "Un Matin monte des eaux calmes." In 
Sainte lumiere, as included in L'Oiseau-Coeur. Editions Stock, 1979, all rights 
reserved. 

. "The Gift." In La Saison du monde. Trans. Jonathan Griffin. In Temenos: A 

Review Devoted to the Arts of the Imagination, no. 7, 1986. Ed. Kathleen Raine. 
Reprinted with permission of the editor. 

McCauley, George. "Spirit All Around." In No Bright Shield. "Psyche at Prayer." In 
Night Air Dancing. Something More Publications, 1989 and 1990 respectively. 
Reprinted with permission of the author. 

Pol, Osvaldo. "La mentira," "Nascimiento," "La pregunta," from Situacion y criba, 
Antologia 1965-90. Cordoba (Argentina): Universidad Nacional de Cordoba, 
Direccion General de Publicaciones, 1990. Reprinted with permission. 

Ruland, Vernon. "The Primal Silence." In The Double-Agent: Poems and Strategies, 
1980. "Reconnaissance." In Poems of Reconnaissance, 1981. "Now or Never." In 
Poems of Doubletake, 1985. "The Brink." In Poems of Odyssey, 1986. "Lean 
Essentials." In Poems of Nevertheless, 1997. Privately printed. Coyright by the 
author; reprinted with permission. 

Smith, Francis J. "The Agony in the Garden" and "Two Standards." In First Prelude.. 
Chicago: Loyola Press, 1981. Reprinted with permission. 



60 



ACKNOWLEGEMENTS * 61 



Steele, Peter. "Cana" and "Element." In Marching on Paradise. Melbourne: Longman 
Cheshire Poetry Limited, 1984. Reprinted with permission. 

Sullivan, Francis Patrick. "Psalm 23." In Lyric Psalms: Half a Psalter. Lowell, Md.: 
Pastoral Press. Reprinted with permission. 

. "Station IV— Jesus Meets His Mother" In Credo. Sheed & Ward, 1995. Re- 
printed with permission. 

Sweeney, Francis. "In a Class of Moral Theology" and "The Monk to His Lord." In 
The Baroque Moment. McMullen Publishers. Reprinted by permission. 



♦ 



Past Issues: Studies in the Spirituality of Jesuits 
(For prices, see inside back cover.) 

1/1 Sheets, Profile of the Contemporary Jesuit (Sept. 1969) 

1/2 Ganss, Authentic Spiritual Exercises: History and Terminology (Nov. 1969) 

2/1 Burke, Institution and Person (Feb. 1970) 

2/2 Futrell, Ignatian Discernment (Apr. 1970) 

2/3 Lonergan, Response of the Jesuit as Priest and Apostle (Sept. 1970) 

3/1 Wright, Grace of Our Founder and the Grace of Our Vocation (Feb. 1971) 

3/2 O'Flaherty, Some Reflections on Jesuit Commitment (Apr. 1971) 

3/4 Toner, A Method for Communal Discernment of God's Will (Sept. 1971) 

3/5 Sheets, Toward a Theology of the Religious Life (Nov. 1971) 

4/2 Two Discussions: I. Spiritual Direction, II. Leadership and Authority (Mar. 1972) 

4/3 Orsy, Some Questions about the Purpose and Scope of the General Congregation (June 1972) 

4/4 Ganss, Wright, O'Malley, O'Donovan, Dulles, On Continuity and Change: A Symposium 
(Oct. 1972) 

5/1-2 O'Flaherty, Renewal: Call and Response (Jan. -Mar. 1973) 

5/3 Arrupe, McNaspy, The Place of Art in Jesuit Life (Apr. 1973) 

5/4 Haughey, The Pentecostal Thing and Jesuits (June 1973) 

5/5 Orsy, Toward a Theological Evaluation of Communal Discernment (Oct. 1973) 

6/3 Knight, Joy and Judgment in Religious Obedience (Apr. 1974) 

7/1 Wright, Ganss, Orsy, On Thinking with the Church Today (Jan. 1975) 

7/2 Ganss, Christian Life Communities from the Sodalities (Mar. 1975) 

7/3 Connolly, Contemporary Spiritual Direction: Scope and Principles (June 1975) 

7/5 Buckley, The Confirmation of a Promise; Padberg, Continuity and Change in General 

Congregation XXXII (Nov. 1975) 

8/1 O'Neill, Acatamiento: Ignatian Reverence (Jan. 1976) 

8/2-3 De la Costa, Sheridan, and others, On Becoming Poor: A Symposium on Evangelical Poverty 
(Mar.-May 1976) 

8/4 Faricy, Jesuit Community: Community of Prayer (Oct. 1976) 

9/1-2 Becker, Changes in U.S. Jesuit Membership, 1958-75; Others, Reactions and Explanations 
(Jan.-Mar. 1977) 

9/4 Connolly, Land, Jesuit Spiritualities and the Struggle for Social Justice (Sept. 1977). 

9/5 Gill, A Jesuit's Account of Conscience (Nov. 1977) 

10/1 Kammer, "Burn-Out"— Dilemma for the Jesuit Social Activist (Jan. 1978) 

10/4 Harvanek, Status of Obedience in the Society of Jesus; Others, Reactions to Connolly-Land 

(Sept. 1978) 

11/1 Clancy, Feeling Bad about Feeling Good (Jan. 1979) 

11/2 Maruca, Our Personal Witness as Power to Evangelize Culture (Mar. 1979) 

11/3 Klein, American Jesuits and the Liturgy (May 1979) 

11/5 Conwell, The Kamikaze Factor: Choosing Jesuit Ministries (Nov. 1979) 

12/2 Henriot, Appleyard, Klein, Living Together in Mission: A Symposium on Small Apostolic 

Communities (Mar. 1980) 

12/3 Conwell, Living and E)ying in the Society of Jesus (May 1980) 

12/4-5 Schineller, Newer Approaches to Christology and Their Use in the Spiritual Exercises (Sept. -Nov. 
1980) 

13/1 Peter, Alcoholism in Jesuit Life (Jan. 1981) 

13/3 Ganss, Towards Understanding the Jesuit Brothers' Vocation (May 1981) 

13/4 Reites, St. Ignatius of Loyola and the Jews (Sept. 1981) 

14/1 O'Malley, The Jesuits, St. Ignatius, and the Counter Reformation (Jan. 1982) 



14/2 Dulles, St. Ignatius and Jesuit Theological Tradition (Mar. 1982) 

14/4 Gray, An Experience in Ignatian Government (Sept. 1982) 

14/5 Ivern, The Future of Faith and Justice: Review of Decree Four (Nov. 1982) 

15/1 O'Malley, The Fourth Vow in Its Ignatian Context (Jan. 1983) 

15/2 Sullivan and Faricy, On Making the Spiritual Exercises for Renewal of Jesuit Charisms (Mar. 

1983) 

15/3-4 Padberg, The Society True to Itself: A Brief History of the 32nd General Congregation of the 

Society of Jesus (May-Sept. 1983) 

Tetlow, Jesuits' Mission in Higher Education (Nov. 1983-Jan. 1984) 

O'Malley, To Travel to Any Part of the World: Jeronimo Nodal and the Jesuit Vocation (Mar. 

1984) 

16/3 O'Hanlon, Integration of Christian Practices: A Western Christian Looks East (May 1984) 

16/4 Carlson, "A Faith Lived Out of Doors": Ongoing Formation (Sept. 1984) 

16/5 Kinerk, Eliciting Great Desires: Their Place in the Spirituality of the Society of Jesus (Nov. 1984) 

17/1 Spohn, St. Paul on Apostolic Celibacy and the Body of Christ (Jan. 1985) 

17/2 Daley, "In Ten Thousand Places": Christian Universality and the Jesuit Mission (Mar. 1985) 

17/3 Tetlow, Dialogue on the Sexual Maturing of Celibates (May 1985) 

17/4 Spohn, Coleman, Clarke, Henriot, Jesuits and Peacemaking (Sept. 1985) 

17/5 Kinerk, When Jesuits Pray: A Perspective on the Prayer of Apostolic Persons (Nov. 1985) 

18/1 Gelpi, The Converting Jesuit (Jan. 1986). 

18/2 Beirne, Compass and Catalyst: The Ministry of Administration. (Mar. 1986) 

18/3 McCormick, Bishops as Teachers and Jesuits as Listeners (May 1986) 

18/5 Tetlow, The Transformation of Jesuit Poverty (Nov. 1986). 

19/1 Staudenmaier, United States Technology and Adult Commitment (Jan. 1987) 

19/2 Appleyard, Languages We Use: Talking about Religious Experience (Mar. 1987) 

19/5 Endean, Who Do You Say Ignatius Is? Jesuit Fundamentalism and Beyond (Nov. 1987) 

20/1 Brackley, Downward Mobility: Social Implications of St. Ignatius's Two Standards (Jan. 1988) 

20/2 Padberg, How We Live Where We Live (Mar. 1988) 

20/3 Hayes, Padberg, Staudenmaier, Symbols, Devotions, and Jesuits (May 1988) 

20/4 McGovern, Jesuit Education and Jesuit Spirituality (Sept. 1988) 

20/5 Barry, Jesuit Formation Today: An Invitation to Dialogue and Involvement (Nov. 1988) 

21/1 Wilson, Where Do We Belong? United States Jesuits and Their Memberships (Jan. 1989) 

21/2 Demoustier, Calvez, et al., The Disturbing Subject: The Option for the Poor (Mar. 1989) 

21/3 Soukup, Jesuit Response to the Communication Revolution (May 1989) 

21/4 Tetlow, The Fundamentum: Creation in the Principle and Foundation (Sept. 1989) 

22/1 Carroll, The Spiritual Exercises in Everyday Life (Jan. 1990) 

22/2 Bracken, Jesuit Spirituality from a Process Prospective (March 1990) 

22/3 Shepherd, Fire for a Weekend: An Experience of the Exercises (May 1990) 

22/4 O'Sullivan, Trust Your Feelings, but Use Your Head (Sept. 1990) 

22/5 Coleman, A Company of Critics: Jesuits and the Intellectual Life (Nov. 1990) 

23/1 Houdek, The Road Too Often Traveled (Jan. 1991) 

23/2 DiGiacomo, Ministering to the Young (March 1991) 

23/3 Begheyn and Bogart, A Bibliography on St. Ignatius's Spiritual Exercises (May 1991) 

23/4 Shelton, Reflections on the Mental Health of Jesuits (Sept. 1991) 

23/5 Toolan, "Nature Is a Heraclitean Fire" (Nov. 1991) 

24/1 Houdek, Jesuit Prayer and Jesuit Ministry: Context and Possibilities (Jan. 1992) 

24/2 Smolich, Testing the Water: Jesuits Accompanying the Poor (March 1992) 

24/3 Hassel, Jesus Christ Changing Yesterday, Today, and Forever (May 1992) 

24/4 Shelton, Toward Healthy Jesuit Community Living (Sept. 1992) 

24/5 Cook, Jesus' Parables and the Faith That Does Justice (Nov. 1992) 

25/2 Donahue, What Does the Lord Require? (March 1993)— ONCE AGAIN AVAILABLE 



25/3 Padberg, Ignatius, the Popes, and Realistic Reverence (May 1993) 

25/4 Stahel, Toward General Congregation 34 (Sept. 1993) 

25/5 Baldovin, Christian Liturgy: An Annotated Bibliography (Nov. 1993) 

26/1 Tetlow, The Most Postmodern Prayer (Jan. 1994) 

26/2 Murphy, The Many Ways of Justice (March 1994) 

26/3 Staudenmaier, To Fall in Love with the World (May 1994) 

26/4 Foley, Stepping into the River (Sept. 1994) 

26/5 Landy, Myths That Shape Us (Nov. 1994) 

27/1 Daley, "To Be More like Christ" (Jan. 1995) 

27/2 Schmidt, Portraits and Landscapes (March 1995) 

27/3 Stockhausen, I'd Love to, but I Don't Have the Time (May 1995) 

27/4 Anderson, Jesuits in Jail, Ignatius to the Present (Sept. 1995) 

27/5 Shelton, Friendship in Jesuit Life (Nov. 1995) 

28/1 Begheyn, Bibliography on the History of the Jesuits (Jan. 1996) 

28/2 Veale, Saint Ignatius Speaks about "Ignatian Prayer" (March 1996) 

28/3 Clooney, In Ten Thousand Places, in Every Blade of Grass (May 1996) 

28/4 Starkloff, "As Different As Night and Day" (Sept. 1996) 

28/5 Beckett, Listening to Our History (Nov. 1996) 

29/1 Hamm, Preaching Biblical Justice (Jan. 1997) 

29/2 Padberg, The Three Forgotten Founders (March 1997) 

29/3 Byrne, Jesuits and Parish Ministry (May 1997) 

29/4 Keenan, Are Informationes Ethical? (Sept. 1997) 

29/5 Ferlita, The Road to Bethlehem-Is It Level or Winding? (Nov. 1997) 

30/1 Shore, The Vita Christi of Ludolph of Saxony and Its Influence on the Spiritual Exercises of 

Ignatius of Loyola (Jan. 1998) 

30/2 Starkloff, "I'm No Theologian, but . . . (or So . . . )?" (March 1998) 

30/3 Torrens, The Word That Clamors (May 1998) 



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